The Simcha of Sukkos
An exploration of the profound role of simcha during Sukkos, contrasting contemporary perspectives on happiness with more expansive interpretations of simcha.
You might have noticed that Sukkos revolves around the central theme of "simcha". The days of Sukkos are termed "Zman Simchaseinu," interchangeably translated as Time of our Happiness and Time of our Rejoicing. Throughout Sukkos we celebrate the Simchas Beis HaShoeva and we also conclude the chag with Simchas Torah.
What is this simcha of Sukkos? Is it about singing happy songs and dancing in circles? What if that doesn’t resonate on an individual level?
Let’s explore the depth of this simcha and its significance during Sukkos. To start, we’ll examine the modern explanations of happiness, as well as the broader understanding and interpretation of simcha.
From a psychological perspective1, happiness is often associated with milestones like earning a degree, purchasing a house, or taking a much-awaited vacation. Such achievements bring about euphoria, a radiant joy. However, this elation is temporary due to a concept termed "hedonic adaptation," wherein the intensity of these feelings gradually wanes.
We know that happiness is not just about fleeting moments of pleasure or hedonistic pursuits that often culminate in boredom and lack of purpose.
Tal Ben Shahar, in his book "Happier," suggests that true happiness transcends materialistic gains like money and fame, in fact the ultimate currency for a human being is happiness. He posits, “Happiness is not just a luxury... Increasing the levels of the ultimate currency improves the quality of individual lives and can make the world a better, safer place.” For him, happiness is the journey towards a goal rather than the mere attainment of it.
Similarly, Daniel Gilbert's "Stumbling on Happiness" suggests that constant happiness can be counterproductive. Happiness, according to him, is transient and should be perceived as a destination to visit rather than a permanent place to live.
Furthermore, Ben Shahar emphasizes the importance of daily practices to nurture happiness. He cites research highlighting the benefits of maintaining a gratitude journal, underscoring the simple joys in life.
Sonja Lyubomirsky, in “The How of Happiness,” delineates the proactive nature of genuine happiness. For her, the truly contented are those who seek knowledge, aspire for accomplishments, and exercise control over their emotions and thoughts.
Meanwhile, Haim Shapira, in "Happiness and Other Small Things of Absolute Importance," insists that perpetual happiness is a myth. According to him, happiness is personal and fleeting, and the path to it varies from one individual to another.
Reflecting on this perspective, "The Little Prince" poignantly notes, “Happiness doesn’t lie in the objects we gather around us. To find it, all we need to do is open our eyes.”
In the tapestry of perspectives on happiness, where does the Torah's view of simcha fit?
As previously noted, Succos is called a zman simchaseinu — the time of our simcha. This terminology indicates that the essence of Succos is intertwined with a profound sense of happiness. But what does this happiness signify?
In exploring this, it’s vital to scrutinize the concept of simcha. While it’s easy to conflate simcha with happiness, a more nuanced understanding could be that simcha identifies more closely with joy. This prompts the question: how do these terms diverge in meaning, are they not synonymous?
In our society, happiness and joy are often used interchangeably. However, within the context of Succos a clear distinction emerges. Rabbi Sacks explained “Simha is usually translated as joy, rejoicing, gladness, happiness, pleasure, and the like are all states of mind, emotions. They belong to the individual. We can feel them alone. Simcha, by contrast, is not a private emotion. It means happiness shared. It is a social state, a predicate of “we,” not “I.” There is no such thing as feeling simha alone.” 2
He elaborates further:
“The biblical world for happiness, ashrei, is the first word of the book of Psalms and a key word of our daily prayers. But far more often, Tanakh speaks about simcha, joy – and they are different things. Happiness is something you can feel alone, but joy, in Tanakh, is something you share with others…. Happiness is about a lifetime, but joy lives in the moment. Happiness tends to be a cool emotion, but joy makes you want to dance and sing. It’s hard to feel happy in the midst of uncertainty. But you can still feel joy…. In Judaism joy is the supreme religious emotion. Here we are, in a world filled with beauty. Every breath we breathe is the spirit of God within us. Around us is the love that moves the sun and all the stars. We are here because someone wanted us to be. The soul that celebrates, sings.”3
Building on this profound understanding of joy, Harvard professor of psychiatry, George Vaillant, offers further insight into the distinction between happiness and joy. He writes, “Joy, unlike happiness, is not all about me—joy is connection. Beethoven knew little happiness, but he knew joy. The mystics have linked joy to connection with a power greater than themselves.”
This physiological and emotional divergence between the two states becomes evident in how our bodies react to each emotion. Vaillant highlights, “Happiness activates the sympathetic nervous system, prompting the “flight or fight” response. In contrast, joy stimulates the parasympathetic nervous system, governing the “rest and digest” functions.”
Vaillant further elaborates on this dichotomy: “We can laugh from either joy or happiness,” he says, “yet, we weep only from grief or joy.” This observation underscores the profundity of joy, a sentiment that often intertwines with the depths of pain and the heights of elation. As he profoundly writes, “Happiness displaces pain, but joy embraces it. Without the pain of farewell, there is no joy of reunion. Without the pain of captivity, we don’t experience the joy of freedom.
Rav Immanuel Bernstein, in his recent work, Sukkos: Symphony of Joy, brings forth a profound understanding of the significance of Sukkos. He explains that Sukkos is not just the apex of the three Regalim; it also marks the climax of the Yamim Noraim, the High Holidays. While it celebrates the harvest, it simultaneously rejoices in the acceptance of our teshuvah. Drawing on the Midrash4, he emphasizes the dual reasons for joy during Sukkos:
The annual harvest has been collected.
The Jewish People have been absolved on Yom Kippur.
This latter reason deepens the significance of Sukkos each year. Having been through Rosh Hashanah and Yom Kippur, we have done teshuvah and received kapparah. The "Ananei Hakavod," symbolize the unique bond between Israel and God's Divine Presence. The purification of the Yamim Noraim allows each of us to restore our own “Ananei Hakavod,” reaffirming our connection with God. This rejuvenation is the true gift we celebrate, epitomizing why Sukkos is called zman simchaseinu — the time of our joy.
Rav Bernstein emphasizes that joy catalyzes our spiritual capacities, fostering a deeper communion with Hashem. Our Sukkos joy rejoices in the bridged distance through Teshuvah and propels us to draw even closer to Hashem.
He quotes Rav Kook5 who explains the progression from the Yamim Noraim to Sukkos in the following way. Rosh Hashanah immerses us in introspection, regret, and self-reproach. However, lingering in this state can be stultifying. Thus, Sukkos emerges, reinstating joy in our lives, empowering us to engage with the Torah with enthusiasm, energy, and elation.
Rav Bernstein later draws attention to the nuanced Hebrew language, focusing on two terms for joy: "sasson" and "simcha." Each word captures a unique facet of joy. He quotes R’ Yitzchak Maltzen6 who delineates "simcha" as internal joy, whereas "sasson" is joy that manifests in physical celebration.
This simcha, the internal aspect of our happiness, our joy is what we are celebrating on Sukkos. It is a time when we can recognize the inherent internal good, the nekuda tova, in everything as the source of joy.7
During Sukkos, we read Koheles to serve as a reminder of the fleeting nature of temporal pursuits. The Gemara’s interpretation of Koheles highlights the distinction between endeavors “under the sun” - ephemeral and devoid of enduring happiness - and those “above the sun”, representing spiritual pursuits, the true sources of lasting joy and fulfillment.8
J.D. Salinger poetically observed, “Happiness is a solid, joy is a liquid.” This captures the adaptable, boundless, and fluid essence of joy, contrasting starkly with the more conditional and fixed nature of happiness. Rabbi Jonathan Sacks delved deeper into this perspective, noting that while happiness may rely on a judgment about life as a whole, joy revels in the present moment without reservations. As Rabi Sacks writes, "Joy lives in the moment. It asks no questions about tomorrow. It celebrates the power of now.” Joy doesn’t fixate on what was or what will be, but rather expresses profound gratitude for the gift of existence. An intrinsic part of its beauty is its shared nature; in Rav Sacks' words, "Unlike happiness, simha only exists in virtue of being shared." 9
The Munkatcher Rebbe writes10: During Sukkos, a profound sense of joy permeates the Jewish community. It is a time of pure elation: So much so that Chazal taught us "whoever has not seen the joy of the Simchas Beis HaShoeva has not seen true joy in his life"11 This exuberance isn't just a feeling but a spectacle. The Gemara paints a vivid picture of the celebrations: Tzaddikim dancing with flaming torches, singing praises, with Levi’im playing a myriad of instruments. Notably, Rabbi Shimon ben Gamliel showcased his skills by juggling eight lighted torches while doing the kida, which involved a headstand of sorts where he dug his two thumbs into the ground, bent, kissed the ground, leaped up, and stood on his feet - an acrobatic and likely deeply mystical feat.12
Yet, this rapturous dance wasn’t for everyone. The Rambam13 asserts that only the Tzaddikim had the privilege of dancing. Despite the overarching mitzvah to maximize the celebration, not all were given this honor; only esteemed individuals like the Gedolim, Roshei Yeshivos, the Sanhedrin, and Chassidim were permitted. The masses, both men and women, were spectators, coming to witness this spiritual fervor. This restriction raises a question: Why couldn’t everyone partake in this ecstatic celebration?
Rebbe Nachman14 taught us an insight into the profound nature of simcha. It's not just an emotional high; it's a spiritual level attained through effort. He eloquently describes how true simcha involves confronting gloom and transforming it into joy. "At a time of joy, it is the nature of sadness to stand aside," he says, emphasizing the need to actively convert the pain into elation. L’havidil, Mel Brooks reflected "The people who had the greatest reason to weep, learned more than anyone else how to laugh."
The Munkatcher explains that the act of "rejoicing before Hashem," especially during the Simchas Beis HaShoeva, is a profound spiritual endeavor. It necessitates a deep introspection and an awareness of one's place before Hashem. The greater one's spiritual stature, the more they realize the vastness of Hashem and Creation, and their own humble position within it. Rabbi Sacks echoes this idea, observing that it's harder to serve God in joy than in tears.15
For Tzaddikim, dancing before Hashem transcends mere physical movement. It's an all-encompassing service, a dance of the mind, body, and soul that emphasizes God's infinite presence, it is a tangible expression of Ein Od Milvado. Observing such a dance isn't just a visual treat but a soul-stirring experience. If we allow ourselves to look past their physical motions to understand the spiritual message they embody, we, too, can begin to understand, ever so slightly, the exaltedness of our Creator.
This is why Chazal emphasizes the importance of 'seeing' the Simchas Beis HaShoeva. Merely witnessing the Tzaddikim's profound joy offers every Jew a taste of this unparalleled celebration, allowing them to partake in the grandeur of the Simchas Beis HaShoeva.
As we wrap up this exploration of simcha during Sukkos, it becomes evident that our understanding of joy, especially within the context of the Torah and our mesora, is not just about fleeting moments or external displays. It's about deep internal fulfillment, collective experience, and a profound connection with Hashem. The dance of Tzaddikim, the mitzvos of Sukkos, and the insights shared above, all underscore the multifaceted nature of simcha – a joy that is both internal and shared, both personal and communal.
May we all be blessed to fully experience the rejuvenating and elevating power of simcha, and may it infuse our lives with meaning, purpose, and a closer connection to Hashem. Chag Sameach!
Much of the psychology I quoted is based on this article - https://www.harvardmagazine.com/2007/01/the-science-of-happiness-html
Studies in Spirituality p. 257 - 258
Yalkut Shimoni, Parshas Emor, sec. 654.
Orot Hateshuvah 9
Commentary Siach Yitzchak in Siddur Ishei Yisrael, Shalosh Regalim.
Likutei Moharan, Part II 10:3
Shabbos 30b
Ceremony & Celebration pp. 127-129
“Joy does not involve, as does happiness, a judgement about life as a whole. Joy lives in the moment. It asks no questions about tomorrow. It celebrates the power of now… Joy blesses God day by day. It celebrates the mere fact of being here, now, existing when we might not have existed, inhaling to the fully this day, this hour, this eternity-in-a-moment that was not before and will not be again. Joy embraces the contingency of life. It knows that yesterday has gone and tomorrow is unknown. It does not ask what was or will be. It makes no calculations. It is a state of radical thankfulness for the gift of being. Even in an age too fraught for happiness, there can still be joy… Happiness is something I can feel on my own. But joy in the Torah is essentially shared… Unlike happiness, simha only exists in virtue of being shared. It is a form of social emotion…Joy is a Jewish wedding. It is dancing in the presence of the Divine. There is nothing in it of pride or self-satisfaction… For a moment the “I” is silent and we become part of the celebrating “We,” our voice merging with others in the song creation sings to its Creator, the nation to its sovereign God, and we to God for “keeping us alive and sustaining us and bringing us to this day.”…Unlike happiness, joy is not conditional on things going well… Like music, it gives expression to the inexpressible. It says, yes, life is sometimes unfair and the world unjust, but the very brevity of life makes each moment precious. It says: stop thinking of tomorrow. Celebrate, sing, join the dance however undignified it makes you look. Joy bathes life with light. It liberates the soul from the prison of the self.”
Olas Shabbos
Sukkah 51b
Sukkah 53a
Hilchos Lulav 8:14
Likutei Moharan, Part II 23
A beautiful and thorough look at simcha during Sukkos! Love The Little Prince quote too!